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The Project Gutenberg EBook of How To Behave: A Pocket Manual Of Republican Etiquette, And Guide To Correct Personal Habits, by Samuel R Wells This eBook is for the use of anyone anywhere at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at Title: How To Behave: A Pocket Manual Of Republican Etiquette, And Guide To Correct Personal Habits Embracing An Exposition Of The Principles Of Good Manners; Useful Hints On The Care Of The Person, Eating, Drinking, Exercise, Habits, Dress, Self-Culture, And Behavior At Home; The Etiquette Of Salutations, Introductions, Receptions, Visits, Dinners, Evening Parties, Conversation, Letters, Presents, Weddings, Funerals, The Street, The Church, Places Of Amusement, Traveling, Etc., With Illustrative Anecdotes, a Chapter on Love and Courtship, and Rules of Order for Debating Societies Author: Samuel R Wells Release Date: September 12, 2008 [EBook #26597] Language: English Character set encoding: ISO-8859-1 *** START OF THIS PROJECT GUTENBERG EBOOK HOW TO BEHAVE *** Produced by Bryan Ness, Karen Dalrymple, and the Online Distributed Proofreading Team at (This file was produced from images from the Mann Library, Cornell University.) HAND-BOOKS FOR HOME IMPROVEMENT—No. III HOW TO BEHAVE A POCKET MANUAL OF Republican Etiquette, AND GUIDE TO CORRECT PERSONAL HABITS, EMBRACING AN EXPOSITION OF THE PRINCIPLES OF GOOD MANNERS; USEFUL HINTS ON THE CARE OF THE PERSON, EATING, DRINKING, EXERCISE, HABITS, DRESS, SELF-CULTURE, AND BEHAVIOR AT HOME; THE ETIQUETTE OF SALUTATIONS, INTRODUCTIONS, RECEPTIONS, VISITS, DINNERS, EVENING PARTIES, CONVERSATION, LETTERS, PRESENTS, WEDDINGS, FUNERALS, THE STREET, THE CHURCH, PLACES OF AMUSEMENT, TRAVELING, ETC., WITH ILLUSTRATIVE A NECDOTES, A C HAPTER ON LOVE AND C OURTSHIP, AND R ULES OF ORDER FOR D EBATING SOCIETIES. The air and manner which we neglect, as little things, are frequently what the world judges us by, and makes them decide for or against us.—La Bruyère. Order my steps in thy word.—Bible. NEW YORK: FOWLER & WELLS CO., PUBLISHERS, 753 BROADWAY . 1887. ENTERED, ACCORDING TO ACT OF CONGRESS IN THE YEAR 1857 BY FOWLER AND WELLS IN THE CLERK'S OFFICE OF THE DISTRICT COURT OF THE UNITED STATES FOR THE SOUTHERN DISTRICT OF NEW YORK CONTENTS [Pg v] INTRODUCTION. Politeness Defined—The Foundation of Good Manners —The Civil Code and the Code of Civility—The Instinct of Courtesy—Chesterfield's Method—The Golden Rule —American Politeness—Utility of Good Manners Illustrated. I.—PERSONAL HABITS. Where to Commence—Care of the Person a Social Duty—Cleanliness—The Daily Bath—Soap and Water —The Feet—Change of Linen—The Nails—The Head —The Teeth—The Breath—Eating and Drinking—What to Eat—When to Eat—How much to Eat—What to Drink —Breathing—Exercise—The Complexion—Tobacco —Spitting—Gin and Gentility—Onions, etc.—Little Things II.—DRESS. The Meaning of Dress—The Uses of Dress—Fitness the First Essential—The Art of Dress—The Short Dress Page ix 15 for Ladies—Working-Dress for Gentlemen—Ornaments —Materials for Dress—Mrs. Manners on Dress—The Hair and Beard—Art vs. Fashion—Signs of the Good Time Coming III.—SELF-CULTURE. Moral and Social Training—Cultivation of Language —Position and Movement—The Ease and Grace of Childhood—Standing—Sitting—Walking— Hints to the Ladies—Self-Command— Observation—Practical Lesson IV.—FUNDAMENTAL PRINCIPLES. Manners and Morals—Human Rights—Duties—The Rights of the Senses—The Faculties and their Claims —Expression of Opinions—The Sacredness of Privacy —Conformity—Singing out of Tune—Doing as the Romans Do—Courtesy vs. Etiquette—An Anecdote —Harmony—Equality—A Remark to be Remembered —General Principles more Important than Particular Observances V.—DOMESTIC MANNERS. A Test of Good Manners—Good Behavior at Home —American Children—Teaching Children to be Polite —Behavior to Parents—Brothers and Sisters —Husband and Wife—Married Lovers—Entertaining Guests—Letting your Guests Alone—Making one "at Home"—Making Apologies—Duties of Guests —Treatment of Servants—Rights of Servants—"Thank You" VI.—THE OBSERVANCES OF EVERY-DAY LIFE. Introductions—Letters of Introduction—Speaking without an Introduction—Salutations— Receptions —Visits and Calls—Table Manners—Conversations —Chesterfield on Conversation—Music—Letters and Notes—Up and Down Stairs —Which Goes First?—An American Habit—Gloved or Ungloved?—Equality —False Shame—Pulling out one's Watch—Husband and Wife—Bowing vs. Curtseying—Presents— Snobbery—Children VII.—ETIQUETTE OF OCCASIONS. Dinner Parties—Invitations—Dress—Punctuality —Going to the Table—Arrangement of Guests—Duties of the Host—Duties of the Guests—The "Grace" —Eating Soup—Fish—The Third Course—What to do with your Knife and Fork—Declining Wine—Finger Glasses—Carving— Evening Parties and their Observances—French Leave—Sports and Games —Promiscuous Kissing—Dancing—Christmas—The New Year— Thanksgiving—Birthdays—Excursions and Picnics—Weddings—Funerals VIII.—THE ETIQUETTE OF PLACES. How to Behave on the Street—Stopping Business Men on the Street—Walking with Ladies—Shopping—At Church—At Places of Amusement—In a Picture Gallery —The Presence—Traveling—The Rush for Places —The Rights of Fellow-Travelers—Giving up Seats to the Ladies—A Hint to the Ladies on Politeness —Paying Fares 31 42 48 56 [Pg vi] 64 83 100 IX.—LOVE AND COURTSHIP. Boyish Loves—The Proper Age to Marry—Waiting for a Fortune—Importance of Understanding Physiological Laws—Earnestness and Sincerity in Love— Particular Attentions—Presents— Confidants—Declarations —Asking "Pa"—Refusals—Engagement—Breaking Off —Marriage X.—PARLIAMENTARY ETIQUETTE. Courtesy in Debate—Origin of the Parliamentary Code —Rules of Order— Motions—Speaking—Submitting a Question—Voting—A Quorum The Democratic Principle—Privileged Questions—Order of Business —Order of Debate XI.—MISCELLANEOUS MATTERS. Republican Distinctions—Natural Inequalities —American Toad Eaters—General Lack of Reverence for Real Nobility—City and Country—Imported Manners —Fictitious Titles—A Mirror for Certain Men —Washington's Code of Manners—Our Social Uniform —A Hint to the Ladies—An Obliging Disposition —Securing a Home—Taste vs. Fashion—Special Claims—Propriety of Deportment—False Pride —Awkwardness of being Dressed XII.—MAXIMS FROM CHESTERFIELD. Cheerfulness and Good Humor—The Art of Pleasing —Adaptation of Manners—Bad Habits—Do what you are About—People who Never Learn—Local Manners —How to Confer Favors—How to Refuse—Spirit —Civility to Women XIII.—ILLUSTRATIVE ANECDOTES. Elder Blunt and Sister Scrub Taking off the Hat, or John and his Employer—A Learned Man at Table—English Women in High Life—"Say so, if you Please" 110 116 124 135 139 [Pg vii] PREFACE. his is an honest and earnest little book, if it has no other merit; and has been prepared expressly for the use of the young people of our great Republic, whom it is designed to aid in becoming, what we are convinced they all desire to be, true American ladies and gentlemen. Desiring to make our readers something better than mere imitators of foreign manners, often based on social conditions radically different from our own—something better than imitators of any manners, in fact, we have dwelt at greater length and with far more emphasis upon general principles, than upon special observances, though the latter have their place in our work. It has been our first object to impress upon their minds the fact, that good manners and good morals rest upon the same basis, and that justice and benevolence can no more be satisfied without the one than without the other. As in the other numbers of this series of Hand-Books, so in this, we have aimed at usefulness rather than originality; but our plan being radically different from that of most other manuals of etiquette, we [Pg viii] have been able to avail ourself to only a very limited extent of the labors of others, except in the matter of mere conventional forms. Sensible of the imperfections of our work, but hoping that it will do some acceptable service in the cause of good manners, and aid, in a humble way, in the building up of a truly American and republican school of politeness, we now submit it, with great deference, to a discerning public. [Pg ix] INTRODUCTION. ome one has defined politeness as "only an elegant form of justice;" but it is something more. It is the result of the combined action of all the moral and social feelings, guided by judgment and refined by taste. It requires the exercise of benevolence, veneration (in its human aspect), adhesiveness, and ideality, as well as of conscientiousness. It is the spontaneous recognition of human solidarity—the flowering of philanthropy—the fine art of the social passions. It is to the heart what music is to the ear, and painting and sculpture to the eye. One can not commit a greater mistake than to make politeness a mere matter of arbitrary forms. It has as real and permanent a foundation in the nature and relations of men and women, as have government and the common law. The civil code is not more binding upon us than is the code of civility. Portions of the former become, from time to time, inoperative—mere dead letters on the statute-book, on account of the conditions on which they were founded ceasing to exist; and many of the enactments of the latter lose their significance and binding force from the same cause. Many of the forms now in vogue, in what is called fashionable society, are of this character. Under the circumstances which called them into existence they were appropriate and beautiful; under changed circumstances they are simply absurd. There are other forms of observances over which time and place have no influence—which are always and everywhere binding. Politeness itself is always the same. The rules of etiquette, which are merely the forms in which it finds expression, vary with time and place. A sincere regard for the rights of others, in the smallest matters as well as the largest, genuine kindness of heart; good taste, and self-command, which are the foundations of good manners, are never out of fashion; and a person who possesses them can hardly be rude or discourteous, however far he may transgress conventional usages: lacking these qualities, the most perfect knowledge of the rules of etiquette and the strictest observance of them will not suffice to make one truly polite. "Politeness," says La Bruyère, "seems to be a certain care, by the manner of our words and actions, to make others pleased with us and themselves." This definition refers the matter directly to those qualities of mind and heart already enumerated as the foundations of good manners. To the same effect is the remark of Madame Celnart, that "the grand secret of never-failing propriety of deportment is to have an intention of always doing right." [Pg x] Some persons have the "instinct of courtesy" so largely developed that they seem hardly to need culture at all. They are equal to any occasion, however novel. They never commit blunders, or if they do commit them, they seem not to be blunders in them. So there are those who sing, speak, or draw intuitively—by inspiration. The great majority of us, however, must be content to acquire these arts by study and practice. In the same way we must acquire the art of behavior, so far as behavior is an art. We must possess, in the first place, a sense of equity, good-will toward our fellow-men, kind feelings, magnanimity and self-control. Cultivation will do the rest. But we most never forget that manners as well as morals are founded on certain eternal principles, and that while "the letter killeth," "the spirit giveth life." The account which Lord Chesterfield gives of the method by which he acquired the reputation of being the most polished man in England, is a strong example of the efficacy of practice, in view of which no one need despair. He was naturally singularly deficient in that grace which afterward so distinguished him. "I had a strong desire," he says, "to please, and was sensible that I had nothing but the desire. I therefore resolved, if possible, to acquire the means too. I studied attentively and minutely the dress, the air, the manner, the address, and the turn of conversation of all those whom I found to be the people in fashion, and most generally allowed to please. I imitated them as well as I could: if I heard that one man was reckoned remarkably genteel, I carefully watched his dress, motions, and attitudes, and formed my own upon them. When I heard of another whose conversation was agreeable and engaging I listened and attended to the turn of it. I addressed myself, though de très mauvaise grâce [with a very bad grace], to all the most fashionable fine ladies; confessed and laughed with them at my own awkwardness and rawness, recommending myself as an object for them to try their skill in forming." Lord Bacon says: "To attain good manners it almost sufficeth not to despise them, and that if a man labor too much to express them, he shall lose their grace, which is to be natural and unaffected." To these testimonies we may add the observation of La Rochefoucauld, that "in manners there are no good copies, for besides that the copy is almost always clumsy or exaggerated, the air which is suited to one person sits ill upon another." The greater must have been the genius of Chesterfield which enabled him to make the graces of others his own, appropriating them only so far as they fitted him, instead of blindly and servilely imitating his models. C. P. Bronson truly says: "In politeness, as in every thing else connected with the formation of character, we are too apt to begin on the outside, instead of the inside; instead of beginning with the heart, and trusting to that to form the manners, many begin with the manners, and leave the heart to chance and influences. The golden rule contains the very life and soul of politeness: 'Do unto others as you would they should do unto you.' Unless children and youth are taught, by precept and example, to abhor what is selfish, and prefer [Pg xi] another's pleasure and comfort to their own, their politeness will be entirely artificial, and used only when interest and policy dictate. True politeness is perfect freedom and ease, treating others just as you love to be treated. Nature is always graceful: affectation, with all her art, can never produce any thing half so pleasing. The very perfection of elegance is to imitate nature; how much better to have the reality than the imitation! Anxiety about the opinions of others fetters the freedom of nature and tends to awkwardness; all would appear well if they never tried to assume what they do not possess." A writer in Life Illustrated, to whose excellent observations on etiquette we shall have further occasion to refer, contends that the instinct of courtesy is peculiarly strong in the American people. "It is shown," he says, "in the civility which marks our intercourse with one another. It is shown in the deference which is universally paid to the presence of the gentler sex. It is shown in the excessive fear which prevails among us of offending public opinion. It is shown in the very extravagances of our costume and decoration, in our lavish expenditures upon house and equipage. It is shown in the avidity with which every new work is bought and read which pretends to lay down the laws that govern the behavior of circles supposed to be, par excellence, polite. It is shown in the fact, that, next to calling a man a liar, the most offensive and stinging of all possible expressions is, 'You are no gentleman!'" He claims that this is a national trait, and expresses the belief that every uncorrupt American man desires to be, and to be thought, a gentleman; that every uncorrupt American woman desires to be, and to be thought, a lady. "But," he adds, "the instinct of courtesy is not enough, nor is opportunity equivalent to possession. The truth is palpable, that our men are not all gentlemen, nor our women all ladies, nor our children all docile and obliging. In that small and insignificant circle which is called 'Society,' which, small and insignificant as it is, gives the tone to the manners of the nation, the chief efforts seem to be, to cleanse the outside of the platter, to conceal defects by gloss and glitter. Its theory of politeness and its maxims of behavior are drawn from a state of things so different from that which here prevails, that they produce in us little besides an exaggerated ungracefulness, a painful constraint, a complete artificiality of conduct and character. We are trying to shine in borrowed plumes. We would glisten with foreign varnish. To produce an effect is our endeavor. We prefer to act, rather than live. The politeness which is based on sincerity, good-will, self-conquest, and a minute, habitual regard for the rights of others, is not, we fear, the politeness which finds favor in the saloons upon which the upholsterer has exhausted the resources of his craft. Yet without possessing, in a certain degree, the qualities we have named, no man ever did, and no man ever will, become a gentleman. Where they do not bear sway, society may be brilliant in garniture, high in pretension, but it is intrinsically and incurably vulgar !" The utility of good manners is universally acknowledged perhaps, but the extent to which genuine courtesy may be made to contribute to our success as well as our happiness is hardly realized. We can not more satisfactorily illustrate this point than by quoting the following [Pg xii] lesson of experience from the Autobiography of the late Dr. Caldwell, the celebrated physician and phrenologist: "In the year 1825 I made, in London, in a spirit of wager, a decisive and satisfactory experiment as to the effect of civil and courteous manners on people of various ranks and descriptions. "There were in a place a number of young Americans, who often complained to me of the neglect and rudeness experienced by them from citizens to whom they spoke in the streets. They asserted, in particular, that as often as they requested directions to any point in the city toward which they were proceeding, they either received an uncivil and evasive answer, or none at all. I told them that my experience on the same subject had been exceedingly different: that I had never failed to receive a civil reply to my questions—often communicating the information requested: and that I could not help suspecting that their failure to receive similar answers arose, in part at least, if not entirely, to the plainness, not to say the bluntness, of their manner in making their inquiries. The correctness of this charge, however, they sturdily denied, asserting that their manner of asking for information was good enough for those to whom they addressed themselves. Unable to convince them by words of the truth of my suspicions, I proposed to them the following simple and conclusive experiment: "'Let us take together a walk of two or three hours in some of the public streets of the city. You shall yourselves designate the persons to whom I shall propose questions, and the subjects also to which the question shall relate; and the only restriction imposed is, that no question shall be proposed to any one who shall appear to be greatly hurried, agitated, distressed, or any other way deeply preoccupied, in mind or body, and no one shall speak to the person questioned but myself.' "My proposition being accepted, out we sallied, and to work we went; and I continued my experiment until my young friends surrendered at discretion, frankly acknowledging that my opinion was right, and theirs, of course was wrong; and that, in our passage through life, courtesy of address and deportment may be made both a pleasant and powerful means to attain our ends and gratify our wishes. "I put questions to more than twenty persons of every rank, from the high-bred gentleman to the servant in livery, and received in every instance a satisfactory reply. If the information asked for was not imparted, the individual addressed gave an assurance of his at being unable to communicate it. "What seemed to surprise my friends was, that the individuals accosted by me almost uniformly imitated my own manner. If I uncovered my head, as I did in speaking to a gentleman, or even to a man of ordinary appearance and breeding, he did the same in his reply; and when I touched my hat to a liveried coachman or waiting man, his hat was immediately under his arm. So much may be done, and such advantages gained, by simply avoiding coarseness and vulgarity, and being well bred and agreeable. Nor can the case be otherwise. For the foundation of good breeding is good nature and good sense—two of the most useful and indispensable attributes of a [Pg xiv] [Pg xiii] well-constituted mind. Let it not be forgotten, however, that good breeding is not to be regarded as identical with politeness—a mistake which is too frequently, if not generally, committed. A person may be exceedingly polite without the much higher and more valuable accomplishment of good breeding." Believing that the natural qualities essential to the character of the gentleman or the lady exist in a high degree among our countrymen and countrywomen, and that they universally desire to develop these qualities, and to add to them the necessary knowledge of all the truly significant and living forms and usages of good society, we have written the work now before you. We have not the vanity to believe that the mere reading of it will, of itself, convert an essentially vulgar person into a lady or a gentleman; but we do hope that we have furnished those who most need it with available and efficient aid; and in this hope we dedicate this little "Manual of Republican Etiquette" to all who are, or would be, in the highest sense of these terms, TRUE REPUBLICAN LADIES OR GENTLEMEN [Pg 15] HOW TO BEHAVE. I. PERSONAL HABITS. Attention to the person is the first necessity of good manners.—Anon. I.—WHERE TO COMMENCE. f you wish to commence aright the study of manners, you must make your own person the first lesson. If you neglect this you will apply yourself to those which follow with very little profit. Omit, therefore, any other chapter in the book rather than this. The proper care and adornment of the person is a social as well as an individual duty. You have a right to go about with unwashed hands and face, and to wear soiled and untidy garments, perhaps, but you have no right to offend the senses of others by displaying such hands, face, and garments in society. Other people have rights as well as yourself, and no right of yours can extend so far as to infringe theirs. But we may safely assume that no reader of these pages wishes to render himself disgusting or even disagreeable or to cut himself off from the society of his fellow-men. We address those who seek social intercourse and desire to please. They will not think our words amiss, even though they may seem rather "personal;" since we have their highest good in view, and speak in the most friendly spirit. Those who do not need our hints and suggestions under this head, and to whom none of our remarks may apply, will certainly have the courtesy to excuse them for the sake of those to whom they will be useful. [Pg 16] II.—CLEANLINESS. "Cleanliness is akin to godliness," it is said. It is not less closely related to gentility. First of all, then, keep yourself scrupulously clean —not your hands and face merely, but your whole person, from the crown of your head to the sole of your foot. Silk stockings may hide dirty feet and ankles from the eye, but they often reveal themselves to another sense, when the possessor little dreams of such an exposure. It is far better to dress coarsely and out of fashion and be strictly clean, than to cover a dirty skin with the finest and richest clothing. A coarse shirt or a calico dress is not necessarily vulgar, but dirt is essentially so. We do not here refer, of course, to one's condition while engaged in his or her industrial occupation. Soiled hands and even a begrimed face are badges of honor in the field, the workshop, or the kitchen, but in a country in which soap and water abound, there is no excuse for carrying them into the parlor or the dining-room. A clean skin is as essential to health, beauty, and personal comfort as it is to decency; and without health and that perfect freedom from physical disquiet which comes only from the normal action of all the functions of the bodily organs, your behavior can never be satisfactory to yourself or agreeable to others. Let us urge you, then, to give this matter your first attention. 1. The Daily Bath. To keep clean you must bathe frequently. In the first place you should wash the whole body with pure soft water every morning on rising from your bed, rubbing it till dry with a coarse towel, and afterward using friction with the hands. If you have not been at all accustomed to cold bathing, commence with tepid water, lowering the temperature by degrees till that which is perfectly cold becomes agreeable. In warm weather, comfort and cleanliness alike require still more frequent bathing. Mohammed made frequent ablutions a religious duty; and in that he was right. The rank and fetid odors which exhale from a foul skin can hardly be neutralized by the sweetest incense of devotion. 2. Soap and Water. But the daily bath of which we have spoken is not sufficient. In addition to the pores from which exudes the watery fluid called perspiration, the skin is furnished with innumerable minute openings, known as the sebaceous follicles, which pour over its surface a thin limpid oil anointing it and rendering it soft and supple; but also causing the dust as well as the effete matter thrown out by the pores to adhere, and, if allowed to accumulate, finally obstructing its functions and causing disease. It also, especially in warm weather, emits an exceedingly disagreeable odor. Pure cold water will not wholly remove these oily accumulations. The occasional use of soap and warm or tepid water is therefore necessary; but all washings with soapy or warm water should be followed by a thorough rinsing with pure cold water. Use good, fine soap. The common coarser kinds are generally too strongly alkaline and have an unpleasant effect upon the skin. 3. The Feet. The feet are particularly liable to become offensively odoriferous, [Pg 18] [Pg 17]
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